CATESTROPHE
Every birth shall end only at death. Every plus is embedded with only
the minus and vice versa. The flower that blossomed in the early morning
must shrink and fall down in the evening. The sun rise and setting is a
routine. The nature is simple. So, catastrophe is inevitable. We are all
only the tools. Developments must reach the apex of the idiotic
intelligence only. Where are NALANDA AND CAIRO BOOK BANKS? TRIGUNA RATIO IS
SIMPLE 1:3:7 AND THEN 7 IS THE MAJORITY TO SPOIL THE WORLD WHICH CAN ONLY
ONE THINK OF CHANGING AALL OVER?
In Samkhya Philosophy
Prakriti is one of the two fundamental principles of existence, the other
being Puruṣa (pure consciousness).
Primordial Matter: Prakriti is the fundamental, unconscious material energy
that, when combined with Purusha, gives rise to the entire manifest world.
Evolution of the Universe: Prakriti is the cause of all worldly phenomena,
evolving into a series of principles including:
Mahat (Intellect): The first cosmic manifestation.
Ahankara (Ego): The principle of individuation.
Manas (Mind): The faculty of perception and reaction.
Pañca Jñānendriyas (Five Senses of Perception): Hearing, touch, sight,
taste, and smell.
Pañca Karmendriyas (Five Senses of Action): Speech, grasping, locomotion,
excretion, and generation.
Pañca Mahābhūtas (Five Great Elements): The fundamental components of the
physical world.
Inactivity Without Puruṣa: While productive, Prakriti is considered
inanimate and unintelligent; it is only through its union with the
conscious Puruṣa that manifestation occurs.
In Ayurveda
Prakriti also refers to an individual's innate, unique constitution.
Birthright: A person's Ayurvedic Prakriti is predetermined at birth.
Doshas: It is characterized by a unique combination of three functional
energies, or Doshas: Vata, Pitta, and Kapha.
Personalized Health: Understanding an individual's Prakriti helps determine
a personalized diet, lifestyle, and treatment plan to maintain physical and
mental balance and prevent illness.
Mental and Physical Nature: Prakriti encompasses both the physical and
mental aspects of an individual.
Prakriti (Sanskrit: प्रकृति ) is "the original or natural form or
condition of anything, original or primary substance". It is a key concept
in Hinduism, formulated by the Samkhya school, where it does not refer
merely to matter or nature, but includes all cognitive, moral,
psychological, emotional, sensorial and physical aspects of reality.
Prakriti has three different innate qualities (guṇas), whose equilibrium is
the basis of all empirical reality, which is in the form of the pancha
bhutas (five basic elements) – Akasha, Vayu, Agni, Jala, and Prithvi.
Prakriti contrasts with Puruṣa, which is pure awareness and metaphysical
consciousness. The term is also found in the texts of other Indian
religions such as Jainism and Buddhism.
Prakriti (Sanskrit: प्रकृति) is an early Indic concept meaning "making or
placing before or at first, the original or natural form or condition of
anything, original or primary substance". The term is discussed by Yāska
(~600 BCE) in Nirukta, and is found in numerous Hindu texts. It connotes
"nature, body, matter, phenomenal universe" in Hindu texts.
In Sāṃkhya puruṣa signifies the observer, the 'witness'. Prakṛti
includes all the cognitive, moral, psychological, emotional, sensorial and
physical aspects of reality. It is often mistranslated as 'matter' or
'nature' – in non-Sāṃkhyan usage it does mean 'essential nature' – but that
distracts from the heavy Sāṃkhyan stress on prakṛti's cognitive, mental,
psychological and sensorial activities. Moreover, subtle and gross matter
are its most derivative byproducts, not its core. Only prakṛti acts. In
Indian languages derived from Sanskrit roots, Prakriti refers to the
feminine aspect of all life forms. A woman can be seen as a symbol of
Prakriti. According to Sanskrit scriptures, Brahma Vaivarta Purana, five
Hindu goddesses are considered as the complete feminine personification of
Prakriti – Saraswati, Lakshmi, Parvati, Gayatri and Radha. Together these
five goddesses are worshiped as Pancha Prakriti.
In Samkhya philosophy, the term prakriti is used in three distinct
ways. Prakriti sometimes refers specifically to Mula-Prakriti
(root-nature), also known as the unmanifest (avyakta) or the principal
(pradhana), which is the fundamental, uncaused source of the material
world. When paired with vikriti (modification), prakriti signifies
"source", Mula-Prakriti is only prakriti, while the intellect, ego, and
five sense qualities are both prakriti and vikriti, forming the eight
prakritis. Prakriti can also refer to the entire twenty-four tattvas
(elements), encompassing both unmanifest and manifest. Samkhya texts
contrast Prakriti with Purusha (spirit, consciousness) where Prakriti
refers to "the material world, nature, matter, physical and psychological
character, constitution, temper, disposition". According to Knut Jacobsen,
in the dualistic system of the Samkhya school, "Purusha is the principle of
pure consciousness, while Prakriti is the principle of matter", where
Purusha is the conscious witness in every living being, while Prakriti is
the manifest world.
Both the Bhagavad Gita and the Samkhya school of philosophy posit that
prakṛti is composed of the three guṇas: sattva (preservation), rajas
(creation), and tamas (destruction). Sattva encompasses qualities of
goodness, light, and harmony. Rajas is associated with concepts of energy,
activity, and passion; so that, depending on how it is used, it can either
have a supportive or hindering effect on the evolution of the soul. Tamas
is commonly associated with inertia, darkness, insensitivity. Souls who are
more Tamasic are considered imbued in darkness and take the longest to
reach liberation. In Samkhya, prakriti, comprising the three gunas, exists
in equilibrium before the cosmos manifests, neutralizing each other's
properties. Samkhya argues that the complex and purposeful nature of the
world suggests that it exists for the sake of something else, particularly
the conscious souls. This view suggests that prakriti, though unconscious,
serves to aid the liberation of the soul, similar to how milk nourishes a
calf.
In the Yoga Sutras of Patanjali, prakriti is described as encompassing
the entire cosmos including its physical aspects. It is characterized by
the three gunas - sattva, rajas, and tamas. However, the emphasis within
the text primarily is on the psychological manifestations of these guṇas.
Sattva, the purest guna, is associated with qualities like lucidity,
tranquility, wisdom, discrimination, detachment, happiness, and
peacefulness when expressed in the mind (citta). Rajas is characterized by
traits like hankering, power, and various forms of movement and creative
activity. Tamas is marked by qualities such as ignorance, delusion,
lethargy, and disinclination toward constructive activity. These
psychological attributes reveal the nature of the gunas in Yoga.
The Bhagavad Gita emphasizes the role of prakriti as the material
energy of the universe, created and controlled by God (Krishna), and its
distinction from purusha in different verses. In Chapter 4 verse 6, Krishna
describes prakriti as His own power, through which He manifests in the
world. In Chapter 7 verse 4 and 5, Krishna mentions two types of
prakriti: Earth,
water, fire, air, space, mind, intellect, and the sense of ego comprise the
eight component parts of my energy known as prakriti. This is the inferior
prakriti, but you should also know about my higher prakriti, which is
distinct from it. This is the element of life, O mighty one, the jiva
bhuta, by means of which this world is held in place. — Bhagavad Gita,
Chapter 7, verse 4-5[20]
In Chapter 13 verses 19–23, Krishna discusses the eternal nature of both
prakriti and purusha, as well as their distinction. You should understand
that both prakriti (matter) and purusha (spirit) have no beginning. You
should also know that all transformations and the gunas have their origin
in prakriti. — Bhagavad Gita, Chapter 13, verse 19. It is described in
Bhagavad Gita as the "primal motive force" It is the essential constituent
of the universe and is at the basis of all the activity of the creation.
In Vishishtadvaita Vedanta, a sub-school of Indian philosophy, Prakṛti
is one of the six substances (dravya). The guṇas (qualities) are the
attributes of primordial Nature (Prakṛti), and not its constituents, unlike
Sāṅkhya. These qualities are inseparable from Prakṛti, but not identical
with it and inextricably related to Ishvara. Prakṛti in Vishishtadvaita
Vedanta is limited above by the eternal manifestation (nityavibhuti)
whereas it's infinite in Sāṅkhya. According to Dvaita Vedanta, Prakṛti is
the material cause (Satkaryavada) of the world. Prakriti is closely
associated with the concept of Maya within Hindu texts more broadly.
In Jainism the term "Prakriti" is used in its theory of Karma, and is
considered "that form of matter which covers the perfections of the soul
(jiva) and prevents its liberation".
SO, ATTAINING THE SATWA GUNA BALANCES THE REAL LIFE WHICH MEANS
THE RATIO MUST BE 10:0:0 WHICH IS AN UTOPIA
K RAJARAM IORS 51025
On Sun, 5 Oct 2025 at 07:04, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*The Catastrophe
>
>
>
> With Science and Technology, we have been repudiating our emotional bond
> with and anatomical connection to nature, adopting the feelings-less logic
> of the machine-the techno-logic. And creating the science or mechanical
> logic or justification, championed by Rene Descartes, we have adopted
> social Darwinism, called Economics as economic activity which means human
> life based on the destruction of nature. We have defined the Human as the
> economic man, the machine of Newton’s mechanics, where all feelings,
> emotions, the fundamental emotional bond to nature are banished. Emotions
> have become contaminations to be avoided.
>
> Gradually our natural faculties are getting maimed as we are employing
> machines to do the work of our limbs, making them redundant, our very
> internal hormonal communications being made semi-superfluous. As we have
> been ignoring our anatomical limbhood of nature, our limbs which enable,
> sensing and knowing via, smeling, hearing, touching and tasting, are lost
> and actually repudiated as scientific temperament. We do not even notice
> the fundamental fact that we too are organisms as members of the Biosphere,
> with ecological links that enable the fundamental symbiosis of
> nature.Instead, we champion Social Darwinism as the victory for the rogue,
> and we have been living as the rogue organism of the Biosphere, destroying
> every aspect and dimension of nature. We are proud rogues.
>
> Our Universities have not adopted the Cartesian or mechanical paradigm,
> but actually teach subjects, which ultimately harm nature. No student reads
> and learns directly from nature, via
> seeing,smelling,hearing,touching,tasting,singing and dancing in response to
> nature’s continuous communications. The gigantic inter hormonal connect,
> connecting the hormonal communications of all organisms, via our five
> senses, have been destroyed from the Biosphere, crippling the Biosphere.We
> are living in a Biosphere which is getting maimed, mutilated and crippled
> continuously by our economic activity.
>
> The world is witnessing the monstrous spectacle of big powers with
> military might trying to take over Greenland in order to dig it to bring
> out the minerals while destroying the basic ice cover vitally needed by the
> environment. The glaciers of the Himalayas, Alps, Antarctica, Alaska, the
> gigantic ice sheet covered plains are melting and vanishing, but we
> concentrate only on the happenings in the Stock Exchanges, where the
> speculators’ ultimately determine the very fate of the Geography of Earth.
> The Industrialization is spreading into those ice bound areas, actually
> hastening total extinction.
>
> We desperately need to make, Ecology as the Subject Matter of Economics,
> and teach the students that we are part of nature and limbs of the
> Biosphere. The biggest tragedy today, is the takeover of every University
> by commercial organizations and that introduction of commercial Accounting
> in the accountancy of Universities. Universities are made into trading and
> commercial enterprises. Every University sporting the top rank in the
> University ranking basically is successful in commerce and not in Education.
>
> Let us hope and pray for the emergence of at least one University that
> adopts Ecology as the paradigm of its existence, and starts ‘the Free
> Nature Park without human Tampering’so that the students read nature and
> feel lessons directly from nature.
>
> YM Sarma
>
> Chat gpt
>
> This passage by YM Sarma is a profound critique of modern civilization's
> estrangement from nature. It highlights how our focus on technology,
> economics, and scientific logic has led to a disconnection from the natural
> world and our own embodied existence within it. The text addresses a series
> of important themes, including:
>
> 1. *Descartes and the Mechanical Paradigm*: Sarma draws attention to
> how Descartes' mechanistic view of nature led to the creation of a
> worldview that sees humans as separate from nature—essentially, as
> machines. This shift undermines our emotional, sensory, and spiritual
> connection to the environment, reducing us to economic units or "machines"
> within the broader system of capitalist economics.
>
> 2. *Social Darwinism and Economic Man*: The critique of social
> Darwinism suggests that the modern economic system, which prizes
> competition and survival of the fittest, views nature as something to be
> conquered and exploited, rather than something to be nurtured and lived in
> symbiosis with. This mentality, Sarma argues, has led to the degradation of
> the natural world, with the human species positioning itself as the rogue
> organism, wreaking havoc on the Earth.
>
> 3. *Loss of Sensory Connection*: There’s a poignant reflection on
> how our senses—our direct experience with nature—are being dulled or
> severed by our increasing reliance on machines and technological processes.
> Our senses of touch, smell, hearing, and sight, which have evolved as vital
> connections to the environment, are being replaced by artificial systems
> that bypass these natural faculties.
>
> 4. *The Role of Universities*: Sarma criticizes the commercial
> transformation of universities, which are increasingly driven by profit
> motives rather than educational or ecological principles. He laments that
> students no longer learn directly from nature, but are instead educated in
> ways that reinforce the destruction of the environment. The passage
> suggests a radical shift—replacing economics with ecology as a core
> subject—and calls for universities to embrace a new paradigm that
> acknowledges our integral place within the biosphere.
>
> 5. *Ecological Collapse*: The vivid descriptions of environmental
> destruction, such as the melting of glaciers and the degradation of the
> planet’s ice-covered regions, illustrate the urgency of the ecological
> crisis. Sarma highlights the paradox of focusing on financial markets while
> the physical landscape of the planet deteriorates under the weight of
> industrial expansion.
>
> The central plea in this essay is for a fundamental shift in how we view
> and relate to nature. It’s a call to recognize the interconnectedness of
> all living beings within the biosphere, and to reform our educational
> systems, economic models, and social structures to reflect that
> understanding.
>
> Do you find yourself resonating with these ideas? Or are there specific
> points in the text that stand out to you, either for agreement or challenge?
>
> To evaluate the original essay by YM Sarma, I will focus on several key
> academic criteria: *Content, Structure, Clarity, Style, and
> Argumentation.* I will provide feedback based on these factors, followed
> by a mark out of 100 and a grade.
>
> *1. Content (30/30)*
>
> The essay presents a deep and thoughtful critique of modern society’s
> disconnection from nature. It effectively critiques various philosophical,
> economic, and environmental issues, drawing on philosophical ideas (e.g.,
> Descartes) and scientific principles. Sarma explores the human-nature
> relationship, ecological degradation, the commercialization of
> universities, and the mechanistic worldview, all while urging a shift
> towards a more ecologically conscious mindset.
>
> *Strengths:*
>
> - The content is original, insightful, and highly relevant.
> - Sarma presents a comprehensive analysis that ties together various
> themes.
> - The critique of modern educational and economic systems is
> well-developed.
>
> *Suggestions:*
>
> - It would be helpful to include more concrete examples or data to
> support some of the claims made (e.g., about the ecological impacts of
> industrialization or the way education is shaped by commerce).
>
> *2. Structure (20/20)*
>
> The essay is well-structured and logically organized. Each paragraph
> tackles a different aspect of the argument, building upon the previous one
> to create a coherent whole.
>
> *Strengths:*
>
> - Introduction clearly sets up the topic and purpose.
> - The essay moves fluidly from critique of the Cartesian worldview to
> ecological implications and the role of universities.
> - Conclusion is impactful, with a clear call to action.
>
> *Suggestions:*
>
> - A clearer delineation of major sections or headings could further
> enhance readability (though not essential in an essay of this nature).
>
> *3. Clarity (18/20)*
>
> The essay is mostly clear and well-articulated, though at times the
> language is dense, especially in the philosophical and environmental
> critique sections. Some sentences are long and complex, which might make it
> challenging for some readers to follow.
>
> *Strengths:*
>
> - The overall argument is clear, and Sarma’s voice is strong.
> - Complex ideas are presented in a way that is mostly accessible.
>
> *Suggestions:*
>
> - Shortening some of the longer, more convoluted sentences would
> increase readability.
> - Certain terms (e.g., "social Darwinism" and "economic man") could be
> explained more thoroughly to ensure all readers understand their relevance
> in this context.
>
> *4. Style (18/20)*
>
> The tone is philosophical and contemplative, appropriate for the subject
> matter. Sarma uses rhetorical devices effectively to convey urgency and
> emotion, particularly when discussing environmental destruction.
>
> *Strengths:*
>
> - The style is thoughtful and intellectual, in line with the academic
> nature of the essay.
> - The use of language conveys passion and concern for the environment.
>
> *Suggestions:*
>
> - Some sections could benefit from a more balanced tone, particularly
> when introducing abstract concepts. Too much emphasis on critique can
> alienate some readers who may be less familiar with the ideas discussed.
> - A more varied sentence structure would improve the flow and impact
> of the writing.
>
> *5. Argumentation (24/30)*
>
> The essay offers a persuasive argument for rethinking our relationship
> with nature, education, and economics. However, the argumentation would
> benefit from more engagement with counterarguments or alternative
> perspectives.
>
> *Strengths:*
>
> - The central thesis—that ecological considerations should be central
> to economics—is strongly presented and well-argued.
> - There’s a compelling critique of the economic and educational
> systems, making the reader think critically about contemporary issues.
>
> *Suggestions:*
>
> - It would be beneficial to acknowledge counterarguments (e.g., the
> need for economic growth or technological progress) to strengthen the
> overall argument.
> - Some of the more abstract claims (e.g., the harm done by the
> mechanistic worldview) would benefit from clearer examples or empirical
> evidence.
>
> ------------------------------
>
> *Overall Evaluation*
>
> *Grade: A- (90/100)*
>
> This is a well-written, thought-provoking essay that raises important
> questions about our relationship to nature, the role of universities, and
> the consequences of modern economic systems. It provides a clear, coherent
> argument and tackles relevant philosophical and ecological issues.
>
> However, there are areas for improvement in terms of clarity, support for
> the argument, and a deeper exploration of counterarguments. With more
> concrete examples, greater accessibility, and a more balanced engagement
> with alternative perspectives, this essay could be even stronger.
>
> *Strengths:*
>
> - Deep, original critique of modern civilization and its disconnect
> from nature.
> - Thoughtful, well-structured argument.
> - Strong passion and intellectual rigor.
>
> *Areas for Improvement:*
>
> - Some complex ideas could be clarified for a wider audience.
> - More examples/data could strengthen claims.
> - Engagement with counterarguments would add depth.
>
>
>
>
>
>
>
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